In 1968 a multiracial singing group called "Up With People"
toured the United States promoting the oneness message of one
world, one people and one race. Among other places, they visited
the college where the author was a freshman, sending out multiracial
teams of their youthful members to visit various classes. The
team that visited the author's American history class claimed
a religious justification for the unification of the different
races and peoples of the world into one race and people. When
the author asked them why the different races were created in
the first place, and why were they then separated from each other
on different continents, without contact until relatively recently,
if it were indeed the will of the Creator to join and mix them
together into one race, as they claimed, one of them replied that
she had heard that question before, but none of them answered
it. Even accepting their non-evolutionary and non-scientific perspective,
deductive reasoning from the facts given in this question would
not support their logically unsupported position, but would lead
to conclusions quite contrary to their assertions. Faced with
a question their premises could not answer, they ignored it.

An ideology, or system of ideas, beliefs and values, must enjoy
a major degree of cultural dominance and control to be in a position
to ignore facts that question or disprove its premises, to dismiss
other ideas or values without serious consideration, or to discredit
different beliefs just for being different. It must attain the
level of being cultural dogma or orthodoxy, guarded and protected
from heretical questions and beliefs by its control of the most
influential cultural institutions. From the communications media
of television, motion pictures, radio, newspapers, books and magazines,
to the schools and universities, churches and civic groups, legal
system and major political parties, and all levels of government,
the ideology of oneness currently enjoys this level of cultural
dominance, and has enjoyed it in increasing degree for most of
this century. As the orthodox dogma of our culture, taking precedence
over all others, and in consideration of its terminal effects
on the Nordish (Northern European) race, it is important that
it be carefully examined.

The ideology of oneness here examined is not a form of mystical
or transcendental oneness or unity with Life, God or the Universe.
Nor is it that most complete form of bonding that is the expression
of total love between a man and woman. It is the ideology that
promotes the union and intermixture of the diverse subspecies
and races of the human species into one race. After evolving in
different directions under conditions of separation for thousands
of generations, it would have the races converge into one race
in which the racial differences created by divergent evolution
would be eliminated. Consistent with this policy of eliminating
racial differences, it minimizes their value, importance and extent.
As the agent between and among the different races, acting to
bring them together and promoting their intermixture, it is racial
nihilism.

Racial nihilism is the application of the ideology of oneness
to racial relationships. In racially homogeneous societies, such
as most of the non-Nordish countries, its practical effect is
minimal. In heterogeneous, multiracial societies, such as America
has become, and most other Nordish homelands are in the process
of becoming, its effects are maximal, and for the Nordish race
fatal. Although the ideology of racial nihilism has long been
variously espoused and accepted by cultural elements in all the
Nordish countries, its actual effects were first experienced by
the Nordish race in America. That other Nordish homelands are
now permitting large-scale non-Nordish immigration, and experiencing
the effects of multiracialism and racial nihilism, can be largely
attributed to the influence and example of America. In fact, in
the post-1950 period, multiracialism and racial nihilism have
become a central part of the ideology called "Americanism."
[Note 1]
A central tenet of this ideology is that America consists of all
races and belongs equally to all races. It explicitly denies that
America is the rightful homeland of one race, or rightfully belongs
to one race. It generally expresses its argument in terms of racial
equality, but the real issue is one of racial possession and ownership.
It urges Nordish Americans to welcome and embrace the racial diversity
of multiracialism, but since racial diversity was created by racial
separation and reproductive isolation, and requires those same
conditions for its preservation and continuation, it is actually
asking Nordish Americans to welcome and embrace their racial dispossession,
replacement and destruction.

The acceptance of this ideology by the Nordish race deprives
it of the major new homeland won and built by the epic effort
of its previous generations, and of the conditions it needs to
continue to exist there. This was not always so. The great majority
of the Northern Europeans who settled in America before 1890 regarded
it as a Nordish homeland, and certainly did not want, or anticipate,
its transformation into a racially mixed country. The modern ideology
of "Americanism" would now regard the values of these
pre-1890 Americans as "un-American." But the ideology
of racial nihilism is not uniquely American. It affects, and endangers,
the entire Nordish race.

True to the "One-World, One-Race" creed, the ideology
of racial nihilism seeks the elimination of the racial differences
created by divergent evolution. To achieve this goal it promotes
convergent devolution, the reversal of the process of speciation
by means of racial intermixture. In theory, all races would sacrifice
their separate existence to achieve this goal, but in practice
the Nordish race is the most endangered. The homelands of the
other races -- in central Africa, China, Japan, Korea, the Philippines,
Mexico, India, the Middle East and elsewhere -- are not presently
threatened by racial nihilism, nor are they likely to be in the
foreseeable future. Their homelands remain essentially monoracial.
The only non-Nordish elements presently involved in the devolutionary
process are those that have migrated to the Nordish homelands,
who by their presence deny the Nordish race the conditions it
requires for existence and create the conditions that can end
its existence. The Nordish race could lose its existence through
replacement by, or intermixture with, these racial invaders, but
the non-Nordish elements that remain in their own homelands will
continue to exist, unchanged, unaffected and unthreatened by racial
nihilism.

The only thing resisting racial nihilism, or with reason to
resist it, is racism. Specifically, the racial preservationist
form, type or kind of racism, as this is the form of racism most
antithetical to racial nihilism. This racism may be conscious
or unconscious, from nurture or nature, from the environment or
in the genes, and it may be euphemistically called by different
names, but if it resists or opposes the values or consequences
of racial nihilism, in theory or practice, it is racism.

There are many different definitions of the noun racism, and
of the adjective racist.. They mean many different things to many
different people. Obviously, there are many different kinds or
types of racism, both as an ideology and as actions. A useful
beginning point for a definition is the one given above -- as
that which, or those who, resist or oppose racial nihilism. In
this negative position, at least, all forms of genuine racism
should be united. The forms of action, means or methods of this
resistance can vary, but are the same available to, and shared
and used by, most other ideologies or causes. Only the ideology
itself, with its ideas and values, is unique to racism. Therefore
it is by its ideology that racism should be defined.

Racism is not an ideology in the same sense as most others.
It has a difference. It is based on a biological relationship,
an evolutionary or genetic bond, an attachment that is a part
of nature, an objective fact of life and reality, with generations
of ancestors and the possibility of uncounted generations of descendants.
It is not just an idea, not just the product of human thought.
It is in the genes, not just the mind. In this it differs from
the various ideologies that concern themselves with politics,
economics or religion. Much of the behavior and attitudes associated
with racism have their origins in evolution, not ideology, and
are governed by forces much deeper than conscious thought. With
this understanding, we can achieve a more accurate definition
of racism.

Racism holds that racial interests and values are matters of
primary, major and central importance and concern. Other interests,
loyalties and values are less important and thus secondary to
those of race. Racial concerns and affiliations come first. If
there is a conflict between racial interests and nonracial interests,
whether economic, political, sexual, cultural, national or religious,
or pertaining to occupation, gender, age or social class, the
racial interests take priority. Racial considerations take precedence
over all others. Racism judges all things -- all actions, events,
behavior, ideas or values -- by the standard of what is good or
best for the race. It evaluates everything on the basis of its
effect on the race -- whether it is good or bad for the race,
healthy or unhealthy, wholesome or unwholesome, unifying or divisive,
strengthening or weakening, augmenting or diminishing, improving
or worsening. In these judgments vital (life-essential) interests
take priority over non-vital ones, long-run interests over short-run,
major over minor, and primary over secondary. Moral values are
founded on racial values, and seek to serve and promote the best
interests of the race. Under the principles of racial rights fostered
by the Racial Compact and the Racial Golden Rule, the vital (life-essential),
major or primary rights and interests of one race take priority
over the non-vital, minor or secondary rights and interests of
other races.

In its most transcendental form, racism embraces the principle
that race and Creation are one, and regards the true, fair and
legitimate best interests of the race to be consistent with, and
even identical to, the true best interests of Life, Creation and
the Universe as a whole. It sees identity of interest, and no
conflict, between the race and Creation. It considers the vital
interests of the race, its preservation, salvation and ascent,
its continued existence and upward evolutionary development and
progress, to be of major importance to the great plan of Life.

Racial nihilism, from its position of cultural dominance, tends
to portray that which resists or opposes it (i.e., racism) as
evil and based on hatred. But resistance and opposition to that
which would destroy one's race can be motivated by feelings other
than hate. Love of one's race, of its unique traits and qualities,
and the consequent desire to preserve its well-being, independence
and continued existence, would provide an even stronger and more
enduring motivation to resist racial nihilism. Those primarily
motivated by positive feelings of love for their race would also
naturally be expected to have negative feelings, or hatred, for
those things which threaten or cause harm or destruction to that
which they love, but these negative feelings would be secondary
and derivative, derived from the primary positive feelings which
are the true source of the motivation, and according to which
it should be defined and classified.

Racism, when primarily motivated by positive feelings, can
be defined as love of one's race and loyalty to, and support for,
its legitimate and vital interests. Vital interests are those
which are life-essential. They are the conditions required for
continued existence, development, health and well-being, to preserve
the race in undiminished, undiluted, unaltered and distinct form.
They are the conditions required for successful reproduction and
the avoidance of intermixture with other races (misreproduction
or malreproduction, the most harmful form of nonreproduction).
They are racial separation, reproductive isolation, self-determination,
sovereignty, freedom and independence.

Racism, in its positive form, is the system of values, ideas
and beliefs which considers one's race to be valuable and important.
It favors and promotes those conditions of existence and life
-- political, religious, spiritual, economic, cultural and social
-- which are conducive to the preservation and well-being of one's
race. It supports the race-creating process of divergent evolution
or speciation, and the conditions which promote this process.
It favors the separation, reproductive isolation, independence
and freedom of different races and their exclusive control over
their own destiny in accordance with the Racial Golden Rule and
the Racial Compact.

Racism is racial loyalism, loyalty to the interests of one's
race. Racists are racial loyalists, loyal and true to the vital
and best interests of their race, to the interests of its past
and future generations, to the line that made them, that gave
them life and being, to their ancestors who created them and their
descendants who depend on them for creation. They would not knowingly
or willingly fail or betray their race and the trust placed in
them.

Racism is racial preservationism and protectionism. Much of
the behavior and attitudes that constitute Nordish resistance
to racial nihilism, that are resented by non-Northern Europeans
and defined as prejudice, discrimination and intolerance by racial
nihilism, are actually the efforts of Northern Europeans to preserve
and protect their race from that which can diminish or destroy
it.

Nordish racism measures every value or action by the standard
of what is best for the race. It regards the legitimate interests
of the race, those consistent with the right to racial life and
the Racial Golden Rule, as identical with the interests of Creation
itself. It promotes racial separation, freedom and independence,
the conditions required for continued Nordish life. It is dedicated
to the cause of Nordish life.

Nordish racial preservationism is racial separatism. Separation
from other races is the primary requirement for continued Nordish
existence, and the most vital (life-essential) of all Nordish
racial interests. It is the preservationist imperative. Any supposed
form of Nordish racism which contradicts this rule does not promote
what is good or best for the race, and cannot be regarded as true
racism. Racial supremacism, which involves one race being supreme
and ruling over others, or being the master of others, prevents
racial separation and independence as it requires interaction
between the races, between the rulers and the ruled, between the
master race and their subjects, and violates the Racial Golden
Rule and the Racial Compact by denying the rights of the ruled
races to freedom and self-determination. This is totally contrary
to the best interests of the race, and to the ideology of moral
racism.

Racial separatism has nothing to do with the system of racial
segregation practiced in the "Jim Crow" era of the American
south, or with the practice of petty apartheid in South Africa.
These are examples of systems of racial supremacism, not separatism.
True racial separatism is not about separate water fountains,
restrooms, restaurants, hotels, beaches, movie theaters, playgrounds,
amusement parks or buses, nor even about separate schools, work
places, churches, or neighborhoods. By the standards of true racial
separatism such measures are only half-measures, and in the long
run little better than no separation at all. Such measures do
not create a monoracial society as required for continued Nordish
existence, but merely impose an unstable hierarchy on a multiracial
one. They only delay the destructive effects of racial nihilism
by shifting them from the short term to the long term, creating
a growing peril that may doom future Nordish generations. True
racial separatism is separate countries, separate territories,
separate governments, separate economies and separate cultures,
independent and free of other races, with self-determination and
self-control of their own affairs, their own future, and their
own destiny. It is racial liberation, independence and freedom,
setting the different races free from control or harm by others.

Racial preservationism is racial livism. It is the desire for
continued life and existence on the racial level, comparable with
what might be called "livism," or the desire for continued
life on the individual level, except that this desire is so taken
for granted that such a word has never been considered necessary.
It is the form of racism that believes that a race has a right
to live, a racial right to life, and a right to the conditions
it requires for continued life and existence. It is the ideology,
the system of ideas and values, that supports the right to racial
life.

Nordish racial preservationism is the only ideology that can
save the Nordish race. It is the only ideology that wants to save
the Nordish race, that wants the Nordish race to continue to live
and have the conditions it needs to live. It is the only ideology
that believes the Nordish race has a right to racial life and
to the conditions it requires for continued life, and it is the
only ideology that supports and promotes those rights. In all
these things it is the opposite of racial nihilism.

The conditions in which the Nordish race exists have long since
passed the point where they need to be changed in a very major
way if the Nordish race is to continue to live. Only the application
of the ideas and values of moral racism on a grand scale, to restore
the conditions of racial separation and independence needed for
continued Nordish existence, can save the Nordish race from extinction
and fulfill its right to racial life.

The most extreme action that can be taken against a race is
to oppose its most vital interests, the conditions it requires
for existence, its right to racial life. Such an action or position
is the ultimate action or position against, or anti, that race.
There is no action that can be more anti or against a race than
to be anti or against the conditions it needs to live. Thus opposition
to Nordish separation and independence is anti-Nordish in the
most extreme possible degree, resulting in its racial death. The
racial nihilist campaign against racial preservationism, denying
the Nordish race the conditions it needs to live, is ultimately
a campaign against the Nordish right to life.

The choice facing the Nordish race is a fateful one. It is
between racial preservationism and racial nihilism, racial life
and racial death, the continuation of the racial-genetic line
or its termination. The proponents of racial nihilism and Nordish
racial death dominate the news media, the government, the schools
and the culture, and the air is constantly filled with their singing
of the Nordish death song. Conformism pressures most Northern
Europeans to join its chorus and sing in harmony, and censure
befalls those who voice a discordant note, or sing with less than
total enthusiasm. The sound of the Nordish life song is so faint
that most are unaware of its existence. But the Nordish race will
be saved only if enough Northern Europeans join in unison to raise
the song of Nordish racial life and vanquish the song of death.

Do Northern Europeans think their race and its unique traits
and characteristics, its talent, spirit and beauty, its men, women
and children, all that it is, has been and could be, are worth
defending, worth protecting, worth saving, worth preserving? Would
they be willing to strive against the seemingly all-powerful racial
nihilist tide that is sweeping them away from their race, drowning
them in the buffeting waves of different races, and pulling them
under to genetic submergence? Do they still possess a meaningful
sense of racial consciousness, of racial identity, of who and
what they are, of what race made them and to what race they belong?
Some do and some do not. Racial preservationists are those who
do. They are those who care. They are those who love their race,
who are loyal to its interests, who want it to live, and who consider
it valuable and important enough to be worth their utmost efforts
to save and preserve it.

For many years the Nordish race has been losing the struggle
for the hearts and minds, the love and loyalty, of those who belong
to it and owe it all they are. The outcome of this struggle will
decide whether the Nordish race will live or die. This struggle
has often focused on issues of rights and questions of what is
right. The right now at issue, now in question, is whether the
Nordish race has a right to live.

1.Since 1986 there has even been a holiday -- January
15, Martin Luther King Jr.'s birthday -- which has in practice
been dedicated to the promotion and celebration of the racial
nihilist dream and its effects.